Yom Kippur

By Dr. Nosson Chayim Leff

The Sfas Emes begins this ma'amar by quoting the Gemara in Yoma (2b):
"Seven days before Yom Kippur, the kohein gadol (the High Priest)
would be away from his wife [in preparation for the] one day."

So far, so good. But then the Sfas Emes moves on to a theme that seems
totally unrelated to what came before. He tells us that Yom Kippur is
truly unique. Why? Because this is the one day in the year in which
this world (olam hazeh) even distantly resembles the world-to-come
(olam haba). How so? Because by not eating or drinking on Yom Kippur,
we take on the behavior of mal'achim (who neither eat nor drink).

The Sfas Emes now proceeds to develop a new perspective on some
features of Yom Kippur. He starts by noting a second way in which Yom
Kippur resembles olam haba. In the world-to-come, life is le'ma'ala
min ha'teva (above -- and hence, unconstrained, by Nature). So, too,
on Yom Kippur, we can more easily conduct ourselves in a way that
defies normal rules of human behavior.

What behavior does the Sfas Emes have in mind when he says that we may
in principle conduct ourselves in a manner that is "le'ma'ala min
ha'teva"? He has in mind Teshuva ("return to one's true self";
repentance). For teshuva requires changing one's behavior. And if you
think about it, you will soon agree that such change is truly "above"
Nature. How so? Because Nature would have a person's past misconduct
continue, and thus reinforce itself. As the proverb says: "Hergeil
na'aseh teva". That is, a person's habitual behavior becomes his
(second) nature.

Into this context comes teshuva, transforming the person's long-time
way of living. Such change is "above Nature"; i.e.,
"supernatural". Hence, the close fit between teshuva and Yom Kippur,
the most " holy" (that is, le'ma'ala min ha'teva) day in the
year. Continuing in this vein, the Sfas Emes tells us that Yom Kippur
is also the day in the year in which teshuva is most feasible. In
support of this statement, the Sfas Emes quotes a pasuk in Tehillim
(139:16). (Before you see this pasuk, be aware that it is
exceptionally hard to understand. Also, I am not sure whether the
English translation makes it easier or harder to understand.) With
this warning in mind, here is the pasuk: "Galmi ra'u ei'necha, ve'al
sif're'cha kulam yi'ka'seivu; ya'mim yu'tzaru ve'lo echad ba'hem."
(ArtScroll: "Your eyes saw my unshaped form, and in Your book all were
recorded; though they will be fashioned through many days, to Him they
are one.")

Q: What is this pasuk saying? Read on and see.

The pasuk is saying: one day in the year is unique ("ve'lo echad
ba'hem"). Unique in what way? Unique inasmuch as on that day, one can
more easily break out of the mold within which we are constrained and
to which the pasuk refers ("Galmi ra'u ei'necha..."). On which day of
the year are we granted this special chessed that reforming ourselves
is easier? Rashi -- quoting Yalkut Shim'oni on the pasuk -- answers:
"Zeh Yom HaKippurim".

The Sfas Emes has given us new perspectives on some basic features of
Yom Kippur. He has told us not to regard our fasting on Yom Kippur as
a negative (e.g., as a punishment). On the contrary, he views our
fasting on Yom Kippur in potentially positive terms. For ideally
fasting can put us in the mode of the mal'achim, who neither eat nor
want to eat. Our fasting on Yom Kippur makes that one day in the year
in which we demonstrate (to ourselves) our ability to live in a state
above our physical wants. That liberation can make it easier to aspire
to live at a higher level of ruchniyus the rest of the year.

The Sfas Emes has also taught us not to see our fasting as a
"stand-alone" mitzva. Instead, we should view our fasting as part of a
comprehensive spiritual CARE package designed to help us reach a
higher level of ruchniyus. The Sfas Emes articulated this possibility
when he said that on Yom Kippur, we can experience some olam
haba. Thus, note the contrast between fasting on Yom Kippur and
fasting on Tish'a Be'Av. Fasting on Tish'a BeAv conveys a message of
bereavement and mourning. By contrast, the Sfas Emes has told us to
view fasting on Yom Kippur as an instance in which we strive to rise
above our physical needs. The message conveyed can be the aspiration
for a life with more spirituality. The difference in messages comes
out clearly if we consider the very different moods of these two
fasting days. Tish'a BeAv is a sad day; Yom Kippur can be a happy day.

The Sfas Emes's other lesson focuses on Teshuva. Changing one's
behavior -- i,e,.. Teshuva -- is the ultimate in le'ma'ala min
ha'teva, and hence, very hard to do. But help is at hand. HaShem has
designated Yom Kippur as the day in the year on which overcoming
Nature -- that is, transforming ourselves by doing teshuva -- is
unusually feasible.

Before concluding, we must address one more question. We know -- from
long experience -- that the disparate parts of a Sfas Emes ma'amar all
fit neatly together. We may therefore wonder: why did the Sfas Emes
begin this ma'amar with the quotation from ithe Gemara in Yoma? To a
naive observer, that quotation seems totally unconnected with the rest
of the ma'amar.

I suggest that we can find a possible answer if we have another look
at the text: "Seven days ... the one day ". Adding these two numbers
gives us the number eight -- a number well known to indicate special
kedusha. For example, bris mila takes place on the eighth
day. Likewise, Shemini Atzeres is a day of unique kedusha. Most
tellingly, the significance of the text -- "Seven days ... the one
day" -- is clear if we consider another context in which the Gemara
makes the very same statement. Chazal make that statement in the
context of the seven days of the Mishkan's inauguration. As with the
kohein gadol and Yom Kippur -- which the Gemara and the Sfas Emes cite
-- the seven days were preparation for the -- you guessed it -- eighth
day ("...bayom ha'shemini.")

What is special about the number eight? A cube -- the prototype of a
"thing"; i.e., Nature -- has six sides. With its internal point, a
cube has seven aspects. If Nature (teva) is seven, eight is le'ma'ala
min ha'teva -- above and unconstrained by Nature. As we have seen, Yom
Kippur is about teshuva. Teshuva, in turn, is about trying to live
"le'ma'ala min ha'teva". Similarly, fasting is also a prime feature of
Yom Kippur. For a human being to abstain from food and drink for 26
hours is also behavior unconstrained by Nature Hence, we can see why
the Sfas Emes began his ma'amar by citing a passage from Yoma which
refers to the number "eight". Referring to that number immediately
brings to mind "le'ma'ala min ha'teva." That reference sets the stage
for the Sfas Emes's discussion of two features of Yom Kippur --
fasting and teshuva.